seasons | autumn – winter 2003-4 | 13 , as hilye , and , , and hilye 1 finery , beauty texts are, they still they are, texts , natural disposition , carries multiple over- characterization hilye describe the indescrib- the describe , ornament NabilF. Safwat “^ilya” “^ilya” which has several meanings, . I like to think of a physiognomy is the Turkish form of the Arabic the of form Turkish the is which embodies the Prophet’s depiction 2 . But these dictionary definitions , “^ilya,” “^ilya,” By Mohamed Zakariya Mohamed By does – it gives parameters to the imagi- the to parameters gives it – does hilye, hilye, “Hilye”

“Calligraphy presents the thought the presents “Calligraphy the not image, the of source the as the of source the as image thought.”— a beautiful and significant description. significant and beautiful a embellishment description only begin to convey the real meaning of the as qualities spiritual and behavioral, moral, well as physical appearance. Arabic words, Like most has It translate. to difficult it making tones, of connotations likeness word including is not an icon in words. As impressive and many the as accurate how does one how able? How does one form an image of that the what is That portrayed? be cannot which hilye nation so that one can image spiritual or think mental a with œ Prophet about the to hang onto yet not attempt to visualize The painting. a in him portray or him liter- of claims the to contrary vague, remain being as texts these reject would who alists, visual portraits. That, of course, would not Muslims. to acceptable be PHOTO: HANNA SAYYIDA HANNA PHOTO: . 18 The Hilye of the the of Hilye The in the US. Prophet Muhammad Prophet easier on the reader, rather than rather reader, the on easier into probably millions of homes that of historian and humorist. His tion would include not only being a transcribing all the foreign words, the words, foreign the all transcribing words which you will find on page on find will you which words and Turkish words. In order to make it make to order In words. Turkish and master calligrapher, illuminator, and discovered Islam early in his life, is of work is now much sought after and is brought his work, albeit in miniature, The author, Mohamed Zakariya, who craftsman in wood and metal but also collections. His Eid postage stamp has Washington DC and whose job descrip- author graciously offered to calligraph the calligraph to offered graciously author Editor’s note: This article contains Arabic contains article This note: Editor’s American origin and lives and works in exhibited in many museums and private a hilye by the author seasons | autumn – winter 2003-4 | 15 of hilye , a lexicon is carefully com- of Uthman, the third Lisan Lisan al-Arab hilyes hilye , and the , for example, Hind is mentioned as mentioned is Hind example, for , have some general features in com- , (one who describes). One can ad hilye , yet some areas remain ambiguous or Or take this Uthman, may God be pleased with him, or short wasn’t He stature. medium of was fleshy was He face. beautiful a had He tall. and had fine skin. He had a thick beard. His head and beard hair were abundant. Because of this, his opponents called him Sulayman was of pale complexion; body was large, very clean, and his beautiful. He was humble and unpretentious would and and poor the with associate to liked keep company with them. He would say, During poor.” the with sit must poor “The would father his reign, Dawud’s father his intel- advanced his of because him consult remarkable was which knowledge, and lect age. young his considering The wording of Hilyes wassaf caliph: century century that includes many of the words used in the hilyes interpretation. to open posed, with the care one would expect from a from expect would one care the with posed, keen observer of people, one narration gifted his In with language. in a skill honed finely the of a hypothesize that Hind had a special gift for a have may some as just literature, of kind this match could writers Few poetry. for gift special these gems of conciseness and beauty, com- posed as they artful These were flourish. rhetorical and intimacy, with wit, lis- poignancy, the on impressions vivid make descriptions tener or reader. They memorize are and played an quite important part in easy figures. respected and to beloved recalling mon. They begin with a succinct description of the subject’s including height, physical built, complexion, characteristics, eyes, hair, hands, and gait, and then they move to characteris- moral and individual subject’s the tics. Consider, for example, the Prophet Soloman ∑ as told by Ka’b al-Ahbar: Ka’b by told as ∑ Soloman Prophet th texts 17 hilyes of the for some for hilye IT IS A IT IS hilyes hilyes (four friends), Qasas al-Anbiya, ), we find HILYE. hilyes, hilyes, . 1035 ad chahar yar was used in calligraphy, it was spo- COMPOSITION’S COMPLEX STRUCTURE AND LAYOUT. STRUCTURE AND LAYOUT. UNDERTAKING THE DUE TO UNDERTAKING THERE IS NOTHING IN THE ART ART THE IN THERE IS NOTHING CHALLENGING AND DAUNTING OF ISLAMIC CALLIGRAPHY QUITE LIKE ILLUMINATING A LIKE ILLUMINATING hilye Oral literature was possibly the highest the first four caliphs and successors of the Prophet œ: Abu Bakr, Umar, Uthman, and have also we Interestingly, Ali. before long and Arabs, ancient the of calling the ken. What first impresses the reader – listener – about these texts or is their compact- ness, their terseness. They say as much possible as in a few well-chosen words, some of transla- my In obscure. profoundly are which tions of the texts, for example, I consulted both the commentary of Molla Ali al-Qari, a Hanafi religious scholar of the early describing describing many important figures. prominent Most of these are the one In prophets. Biblical pre-Qur’anic the of of the great works on by Ath-Th’alabi (d. The Hilye in History in Hilye The Arabic source literature includes Prophet Muhammad œ and companions of – the his four for Moses, Aaron, David, Solomon, John the Baptist, and Jesus. These are related by the enigmatic figure Ka’b al-Ahbar. A learned Muslim of Jewish, possibly rabbinic, origin al-Ahbar Ka’b lore, Biblical in specialist a and was a friend and confidant of Umar and the A’isha wife, Prophet’s 16 | autumn – winter 2003-4 | seasons Talib, which I translate as follows: texts for calligraphers is one related by Ali ibn Prophetic Sherif famous most The The Hilyes of the Prophet in a long entry. including, fascinatingly, Ka’b al-Ahbar himself lips, own their from material much contains and Islam of figures religious early information the about of source excellent an is This as Nu’aym (d. Arabic, in work “hilye” hs ta caatrz te Prophet the Hilye-i called are they characterize Turkish, In œ. Muhammad that those Description (or Depiction) of the Saintly People Saintly the of Depiction) (or Description u o te i sec, h most the speech, most in them the of was ful He truth- most the men, of generous-hearted prophets. the of last the of was he that sign seal the prophecy, the was shoulders his “Between someone, he at looked at looked them in he full face. When slope. a descending if as inclined, walked he walked, feet. he When and hands thick had He chest. his of middle the in except hair body no had was big-boned and had wide shoulders. He eyes were black. He had long eyelashes. He His white. was skin His it. to roundness a narrow, nor was it fully round, but there was was it lank but in between. His face was not medium was sized. His hair was not He short and curly, nor short. too nor tall too peace be upon him, would say, “He was not Prophet, the describe to asked when who, him, with pleased be God may Prophet], the of [son-in-law Ali from Transmitted Another interesting occurrence of the word reading the Qur’an. modesty andfaith.Hediedamartyrwhile of full was He it]. published [and Qur’an the collected He God. All-Merciful the of friend of the beloved friend [Muhammad] and he was big boned. He was the beloved swarthy, was complexion His beard]. long Na’sal [after an Egyptian in Medina with a (the Noble sin the title is of the famous biographical Saadet Hilye 1038 ad (the ). The most popular of these of popular most The ). Hilye iyt al-Awliya’ Hilyat hilye ), which can be translated Hilye ), and et, f ore are course, of texts, f Felicity), of Hilye-i Nebevi b Abu by , Hilye-i (the . in version: Al-Qadi Iyad (d. Ash-Shifa, h otcomprehensive The most the like of him.’ Peace be upon him.” him, after or him before saw, never ‘I say, would him describe would who Anyone him. loved familiarly him with associated whoever And him. of awe in was pectedly unex- him saw Whoever lineage. in them mild-tempered of them, and the noblest of could be seen while he was clothed were clothed was he while seen be could had large limbs. The parts of his body that He muscular. and wide shoulders his and did the reverse occur. His chest was broad his chest didn’t protrude over his belly, nor strong. There was no slackness in and his musculature; full-bodied, proportioned, with the purity of silver. His figure was well- chest, and it was as if it were an ivory statue there and was a white, space between were his front teeth teeth. His mouth. wide His cheeks were not prominent. He had a white. very whites the and black very were eyes His beard. thick a had He haughty. those who were less observant to think him led that part upper the about brightness a had it aquiline; was nose His angry. was he when pulse and swell would that them space a between with vein a was There them. between eyebrows thick arched, and forehead wide a had He fair. was ion enough to pass his earlobes. His complex- long be not would it and he it, leave not, would if parted; it leave would he ed, was large. His hair was wavy. If his hair part- shorter thanthetallandskinny.Hishead bit taller than the medium stature and a bit like the moon on its fullest night. He was a among the people. His face radiated light honored profoundly and God to cance signifi- mighty of was him, upon be peace some of it for me so I might hold fast to it.” of the Prophet, and I wished him to relate him. Hind was known to be a prolific describer upon be blessings and peace may hilye [description] of the Prophet of God, my uncle, Hind, son of Abu Hala about the asked “I said, them] of both with pleased Tee a a ie ie f ar n his on hair of line fine a was “There God, of Prophet “The said, Hind So be God [May Ali of son Al-Hasan, the great work on the Prophet by 1149 ). Here it is, in its fullest hilye eti found is text seasons | autumn – winter 2003-4 | 17 WITH HIS RIGHT THUMB WITH HIS RIGHT HE WOULD WITH GESTURE HIS WHOLE PALM,TO POINT. POINT. WHOLE PALM,TO HIS WHEN ASTONISHED, HE WOULD TURN THE FACE OF HIS PALM THE FACE TURN WOULD STRIKE HIS LEFT PALM WOULD STRIKE HIS LEFT PALM UPWARDS. HE USED HIS HANDS HE USED HIS HANDS UPWARDS. FREQUENTLY AS HE SPOKE AND AS HE SPOKE FREQUENTLY He [Ali] said, “He always asked permis- asked always “He said, [Ali] He Al-Husayn said, “I asked my father [Ali], father my asked “I said, Al-Husayn Al-Hasan said, “I kept this report to sion to enter his home, from God and from and God from home, his enter to sion those within. When at home, he would divide his time into three parts: one part for God, one for his family, and one for himself. Then, he would divide his own portion between himself and the people. His elite companions would mostly share convey would they and him, with time this his words to the common would hold nothing back from them, nei- people. He ther knowledge nor worldly things. It was his way to prefer the people of excellence according to their merit in religious mat- ters. Among the people, there were those with a need, those with two needs, and those with many needs. He and them would occupy would work he and them, with which that with general in community the would improve their situations. This he would do by asking about them and their needs and by informing them what they may God be pleased with him, about how the Prophet of God, peace be upon him, home.” at was myself, away from [my brother] Al-Husayn brother] [my from away myself, had he but him, to it told I then awhile; for more. even out found and it heard already He had asked our father [Ali] about the him, upon be peace God, Prophet the way was when he was at home, was when he went out in his assemblies, and was con- cerning his living.” Al-Hasan left nothing out. this of and avert his gaze, and when he was full of full was he when and gaze, his avert and joy, he would lower his eyes. Most of his laughing was as smiling; show would he and loud, not was it when laugh, he hailstones.” did were they like bit a teeth his At this point, Al-Hasan said to Hind, peace God, of Prophet “The said, Hind luminous. luminous. His body from the neck to the navel was joined by his hair on hair no was There line. a which like down flowed nipples. His forearms, shoulders, upper chest were hairy. The bones of his and forearms were long. His palms were wide and generous. His hands and feet were thick. His limbs were long. He had long sinews. His insteps were high. His and protuberances, without smooth were feet water would run off of them. When he would move off, he would determination. He would step surely and move with unhurriedly and not proudly. He walked take would he and dignity, with and gently quick- walk to wanted he when steps wide ly. When he walked, it was as if he were descending from a slope, and when he to turn would he someone, at look would him fully. He would lower his gaze and didn’t He up. than often more down look stare. He would lead his companions by and modesty of out them behind walking them.” greet to first the be always would spoke.” he way the me to “Describe continual- was him, upon be blessings and deep constantly was He concern. of full ly not would and rest no had He thought. in silent be would He reason. a without speak for long periods of time. He would begin conversations and end them clearly and distinctly and would speak in a way that combined many meanings in few words. He spoke with excellence, and there was was He brevity. unnatural or it in excess no gentle by nature and not coarse, and he was not contemptuous of would anyone. extol the He favors he received even when they were few and small. He never criticized never He them. with fault found the food or drink that was prepared for him, nor did he overly praise it. No one would stand against his anger when mat- until opposed were truth Lord’s the of ters get never would he but triumphed, had he ever he would nor sake, own his for angry seek to win such an argument. He would gesture with his whole palm, to face the turn would he astonished, When point. of his palm upwards. He used his hands frequently as he spoke and would strike his left palm with his right thumb. When he would get angry, he would turn away 18 | autumn – winter 2003-4 | seasons usage intextottoman arabic Hasan Riza Efendi Riza Hasan Efendi Shekvi Mehemed Bekir Mustafe Sheikh Celebi Hasan Ijazet Ta|dÏq/tasdik Efendi Yasari Es’ad Mehmed Pasha Mehmed Jevdet Efendi Arif Bakkal Levha Ma¢bad Umm al-¢As ibn ¢Amr ibn ¢Abdull¥h Yas¥r bin ¢At¥’ Hil¥l Na¢thal Wa||¥f al-Q¥ri ¢AlÏ Molla al-A^b¥r Ka¢b WakÏ¢ Ibn Sufy¥n ¢Iy¥d Q¥dÏ Ath-Tha¢labÏ Yar Chahar N‰¢aym Ab‰ al-Awliyy¥’ ¤ilyat Nebevi Hilye-i SherÏf Hilye-i Saadet Hilye-i ¤ilya/hilye usage intextottoman arabic Kadiaker Mustafe Izzet Efendi Izzet Mustafe Kadiaker Efendi Osman Hafiz Mu^ammadiya Ash-Sham¥’il dens.” bur- their bear others helping in most helpful the and others to beneficial most most significant of them to him were those were him those whose advice to was most universal; the people excellent and ous meritori- most The him. near those to on what wasrightanddidn’tpass it[thejob] world and the next. He didn’t fail to fulfill He was prepared for every situation in this panions] will become unmindful or weary. com- [his they that fear of out unmindful without excess or contrariness. He was not that which was base and discourage it. denounce would he and it, advocate and He would approve of that which was good them. amongst on going was what about people ask his would he and situations, their about companions his anyone ask would He ity. from open-faced friendliness and fine personal- withhold never would he but against nomads], [especially them guard his on and people some around wary be would He leaders. them people who would come to him and make every of nobles the honored He another. from one alienate to nothing say would encourage and them between concord and affection would He companions. his tongue except in matters which his concerned hold would him, upon blessings and act outside.” me about his going out and how he would leave as guides and learned people.” will they then and seeking, are they what they and will not go on their knowledge], way until they find or decisions [seeking Sufyan ibn Waki, “They will come as scouts about how to help people].” meaningless conversation and liked to talk like didn’t he is, [that anyone from else anything accept didn’t he and his presence, in mentioned topic of kind the was This himself.’ need his convey to unable in authority of the need of someone who is firm the feet of one who informs someone make will God Judgment, of Day the on he who is unable to tell me himself. Truly, who is absent, and bring to me the need of who is present among you inform the one one the ‘Let say, would He do. to ought “Everything he did was in moderation, in was did he “Everything peace God, of Prophet “The said, Ali “Tell Ali], father his to [Husayn said I Ali then said, according to the hadith of seasons | autumn – winter 2003-4 | 19 He [Ali] said, “His silences were for four for were silences “His said, [Ali] He Here ends the hadith of Sufyan ibn situations: forbearance, caution, estima- tion, and study impartial an take to was contemplation. it estimation, As for of events his and listening to the people in contemplation, his for As just. be to order was what and eternal was what about was it transitory. His forbearance was part of his which that by angered not was he patience: was provocative. His caution was for four into action or speech good taking reasons: consideration, so he might use it bad, and ugly the in abjuring way; exemplary an so such would be left alone; exerting his judgment to improve the situation of his Waki. Through other narrators, Al-Hasan continues in the words of Al-Husayn, “I his said [to Ali], ‘What was the brother, silence of the Prophet of God, peace be like?’” him, upon mouth mouth nor a repeater of obscenities. did He nor others, in faults find to one not was he overly praise people. He feigned indif- the of none and behavior, rude to ference rude ones were made to despair of kindness. He allowed his his soul no portion acquisitiveness, hypocrisy, things: three of and that which did not concern him. He did not allow himself to engage in three crit- not would he people: regarding things icize others; he would not revile anyone; and he would not seek out others’ faults. He would speak of he When it. for God from reward nothing a hoped unless he would him with sitting ones the talk, would be so still and quiet, you would imagine he When heads. their on sitting were birds quarrel not but talk would they silent, was would them of one When presence. his in talk, they would all listen attentively until a about speak would They finished. had he subject that was brought up by the first until they had finished with it. He would laugh at what they laughed at, would be and amazed by what he amazed them. He was patient with the stranger who had roughness in his speech. He would say, ‘Whenever you see someone not seeking did He out.’ to him help problem, a solve seek praise but expected to be spoken of appropriately. He or excessive got it unless speech wouldn’t another’s interrupt to up get or it end would he then long; too leave.” They inclined to 3 Then Then Al-Husayn said, “Then I asked Ali responded, “The Prophet of God, “Assemblies with him were gatherings “And then I asked him [Ali] about how about [Ali] him asked I then “And He [Ali] said, “The Prophet of God, him [Ali] about his gatherings and about and gatherings his about [Ali] him them.” in did he what peace be upon him, did not sit down or stand up without mentioning God, nor did he for- reserve he and for seated, himself be to fixed people the places among bade others also to reserve themselves places [especially for in mosques and to go would he When gatherings]. public visit a group, he would sit in the nearest others that ordered he and spot, available follow this practice. He would give those attention of share full his him near seated oth- think would one no that way a such in him. over precedence given been had ers sit- was he whom with someone Whenever would he needs, his of him tell would ting left person that until person that with bear him. When someone would ask him to solve a problem, he would not turn him possible, if him, for it solving without away for prayer a or word comforting a saying or open and cheerfulness His fulfillment. its and people, the all by felt were personality he became like a father to com- them. and mercy of right the have They to came like close, were they as him, from passion the relation of parent and child, distin- guished only by virtue and devotion to God. And [in another narrative] became equals regarding they their rights in eyes. his of gentleness, dignified conduct, mod- esty, patience, and trust. No voice would of spoken be women would nor raised, be in a depraved way, nor would peoples’ errors be mentioned. each other in affection out of devotion to devotion of out affection in other each God as humble people. In these gather- young the and honored, were old the ings, would They gentleness. with treated were come to the aid of the needy and would stranger.” the for compassion have he, peace be upon him, conducted him- self among his servants.” close associates and cheer- unfailingly was him, upon be peace ful, easygoing by mannered. He nature, was neither and obstinate. crude He was not a nor mild clamorous loud- 20 | autumn – winter 2003-4 | seasons Mehmet Pasha. Displaying a Jevdet author, and poet, statesman, Ottoman hilye large a write to House Printing Ottoman the by commissioned was Bulgaria, from refugee a Efendi, Arif Bakkal calligrapher Ottoman workplace, or mosque was believed to provide the in Ottoman artists by calligraphed been have these of Both Hurayra. Abu and Ma’bad Umm by intriguing Relies you named have I prophet. and vant the weak.YouareMyser- of protector a as and er of good tidings,andawarn- bringer a witness, a the Qur’an: ‘O Prophet, we have sent you as Other very shorter, a is work same the From praise to God for His aid. in regard to this world and the next.” to maintain the good ways order of his community establishing [and] community; described in the Torah the Prophet of God, peace be upon him.’” and I said, ‘Tell me about the description of He said, “I met Abdullah ibn Amr ibn Al-As, ec ad ec t or master our to peace Muhammad and his family.” and mercy grant God, O hearts. closed and ears deaf and eyes blind open and God but divinity no was there until confess would they people, the crooked out straightened taken by God until he had be not would He forgive. but he would pardon and an evil deed with another, answer not did He place. lot of noise in the market- a make and shout to one was he coarse, nor was he in Turkish. Its text was composed by the by composed was text Its Turkish. in The description is finished; thanks and thanks finished; is description The Hilal related to us, from Ata ibn Yasar. ibn Ata from us, to related Hilal He said, “Yes, certainly. By God, he was he God, By certainly. “Yes, said, He “He was not crude, nor .’ hilye hilye texts exist, such as those related The One Who One The 19 text: h etr. In century. th 4 in some ways as in hilye BANALITY AND ITSHOME-MADE MORE TERRIBLE INITSLUMPEN IMPLICATIONS OF AN IDOLATRY DEMILLE – ALL IN23 YEARS. FIRE-BELCHING BAALS AND in the home, SOCIAL ANDTHEOLOGICAL PRACTICE,WHICH WAS FAR WAS PRACTICE,WHICH HE HAD TO DEAL WITH THE 1897 WEIRDNESS THANTHE MOLOCHS OFCECILB. the , ated the starry heavens.” you, were it not for you, I would not have cre- for not it “Were Prophet): the of words the in expressed but God by inspired saying holy hadith a with finished is work whole the rarely, Very date. and signature pher’s supplications to the Prophet plus the calligra- in ending follows, text the of remainder The you “Truly, nature.” tremendous a is, of are [Muhammad] it occasionally, or verse,” uni- the to mercy a as except [Muhammad] hilye. the with associate now we configuration the Shama’il al-Muhammadiyya the ee a fr s e a tl, y h great (“the Second Sheikh,” the Efendi by Osman tell, Hafiz calligrapher can Ottoman we as far as were, The first The The Hilye in Calligraphic Art the made accessible version to people of lesser means. printed tifully (panel of calligraphy) was expensive. A beau- a blessed environment, but a handmade and Nesih scripts, both small and large ver- large and small both scripts, Nesih and Sulus in written often most significant, very In the art of calligraphy, this form has been hilye At the top is the hilyes et rm mn Tirmidhi’s Iman from text to be produced as an art form art an as produced be to i nt ed you send not is did this Usually, this Qur’anic a successors. Under four first the companions, four main Prophet’s the of surrounded by the names text, main the crescent is shape, a within ally ….” In the center, gener- is it and Suleyman, from is “It words, the by fixed pre- often believers,” His to Merciful the creation, entire His to the Merciful God, of name the “In text, the to referring Besmele 1644-98 ad 5 and composed it in , a Turkish word ayet ayet ). He took qudsi (verse). is, “We is, levha hilye Ash- (a seasons | autumn – winter 2003-4 | 21 , but to hilye concept. Most the Prophet œ of the Prophet of Prophet the of , him. Adoration is hilye 6 hilye can refresh the heart and heart the refresh can Al-Hasan, Al-Hasan, grandson of the hilye hilye, hilye, after me, it is as if he had actually The Prophet œ said, “He who sees hilye. hilye. hilye An interesting but questionable hadith Reading, or even simply viewing, a In an authentic hadith reserved for the Creator alone. Creator the for reserved The Significance of the Hilye the of Significance The In the Hind son Hind, uncle my asked “I said, œ Prophet, the about Hala, Abu of which was thought to be genuine until recent- until genuine be to thought was which of significance the on light some shed may ly, the my seen me, and he who sees it out of love and Hell of fire the forbid will God me, for desire of trials the from safe be will He him. touch to naked forth sent be not will he and grave, the hadith,This resurrection.” what- of day the on ever its status, refers, of course, not to the calligraphic composition of the the physical, moral, and spiritual description œ. Prophet the of well-produced mind. It gives us, so many generations later, a later, generations many so us, gives It mind. kind of intimacy with this in him the see To him. known had we Prophet though œ as way. the show to him allow to is way seen has dream a in me seen has who “He said, the truth.” His presence must have been so to him through right saw people that striking the prophetical truth he taught. After his God so that I might hold fast to it.” I believe this is a clue to Muslims and historians of Islam the know about the Prophet œ and his life, which is an open book. He is a daily presence and memory, showing us, through his life and teachings, the way to the well-lived life and thus the way to God. Muslims love Muhammad œ commend and him for always doing appreci- They expense. own his at even the thing, right ate his directness and clarity, his courtliness They bravery. and warmth his manliness, and sympathize with his terrors during the first with empathize and Qur’an the of revelations do the huge burden he had to bear. But they not and cannot adore text ). In hilyes 1876 when ) pro- ) It is a , some icazet hilye (diploma). hilyes hilye. hilye. 1920 ad , my teacher, icazet 1827-87 ad 1988 in Istanbul. in (confirmation of the and told me to write the ). is executed in a small, fold- small, a in executed is was a beloved and honored The Research Centre for Islamic tasdik icazet hilye hilye hilye 1789 ad text the ). The piece was then illuminated by Largely ignored outside of Ottoman There is nothing in the art of Islamic callig- Islamic of art the in nothing is There produce to made been have Attempts ) and Hasan Riza Efendi (d. Efendi Riza Hasan and ) addition, Kadiasker Mustafa Izzet (d. ad they are ready to receive the receive to ready are they over four feet in height. Other departures from the traditional format, however, were garish or kitschy in design and have become merit. little of curiosities historical Hasan Celebi, informed me that I was ready to receive the ing, portable format (an album) as was done by Mehmed Shevki Efendi ( work there. It is still an important part of the It is still an important work there. calligrapher’s repertoire. It is common for calligraphy students to compose a My case was typical. In text the finished I When it. sign to not but text and sent it to him, he wrote the under it. He then took the piece to another calligrapher, Sheikh Mustafa Bekir, after examining who, it, wrote to the left of the icazet in other forms and layouts. Sometimes, for the example, duced magnificent large-format Turkey, the sions. The work is also done in Nestalik script; Nestalik in done also is work The sions. the first to do so was Mehmed Es’ad Yesari (d. Efendi raphy quite like illuminating a challenging and daunting undertaking due to the composition’s complex structure and layout. It requires careful planning to bring balance and harmony to the work as a whole and to avoid creating callig- Islamic classical in appropriate not are focal spots, which raphy. icazet most the of one Mustafa, son, Celebi’s Hasan prominent illuminators in Turkey. Finally, it was presented to me at a ceremony at the headquarters of Culture and Art, History, 22 | autumn – winter 2003-4 | seasons al prophet that we find in the in find we that prophet al prepare the mind for the depiction of an actu- Biblical epics, while often entertaining, do not countless by imagination the in fixed Images the one who declared he was the last prophet. of especially – prophet a of picture different The men. wise effete or ies, revolutionar- flaky madmen, ill-clad ranting, able injustice. They are depicted on screen as he like? What kind of human being was he?” was “What questions, the answer they as work prophecy ( his life and times and the circumstances of his to later, and, (hadith) did and said he things the to devoted developed literature stantial ions could pass to future generations. compan- his vignette” “memory a retaining these and him, remember to wanted people death, home-made weirdness than the fire-belching the than weirdness home-made its and banality lumpen its in terrible more far was which practice, idolatry an of tions to deal with the social and theological implica- high ideals never justify bad behavior. He had that clear abundantly it not made He it. of did boast he yet humankind, for model of the ounce an wasn’t hypocrisy in him. He was the Prophet of God, there and quently, a ranter. He said what he meant and said it elo- he quick to anger. He was neither a was braggart nor nor much, too laugh didn’t he but company of women, and he liked a good joke, private time for himself and God. He loved the his left but family, responsibilities social his and friends, his for time made He forward. humble; amanwhowascomplexyetstraight- not but humility of man a was He peers. his among out stood who man a – him saw who all to attractive was yet remarkable physically revolutionary. Prophet Muhammad œ as a the movie in portrayed non-image) (or image the does Hollywood has done prophets a consider- a prophets done has Hollywood sub- a œ, Prophet the of death the Since n the In hilye hilyes h Message The texts must have been very helpful in sirah w fn a a wo a not was who man a find we , ). The hilyes which characterizes the 1960 fit into this frame- hilyes hilye ’s-style social offer a far a offer texts nor texts notes o o wrhp h Poht w lv him love we we Prophet, immensely œ. the While worship of.” not fond do extremely be “to and admiration” loving with regard “to meanings, a deityorasdivine”opposed totheothertwo here to mean specifically “to worship or honor as “adore” uses author The “adore.” of definitions authentic an not hadith if even meaning is in it sound opinion, his in yet forged, been have to century scholar Al-Ajluni says this one was found other Islamic art traditions.) in ignored completely nearly is it art, Persian in hard “hilye,” word, the of version Turkish pronounced easily Ottoman calligraphers,Iprefertousethemore by composed works calligraphic through rily connoisseurs and historians of Islamic art prima- ence of meanings. f the of asr . hll Cleto o Ilmc Art. Islamic (London: of Oxford University Press, Collection Khalili D. Nasser 23 Baals and Molochs of Cecil B. DeMille – all in mystery of the Creator. the wonder of the Prophet œ and the awesome hilyes through art. Returning over and over to these privilege of the calligrapher to honor this man of humanity: Islam would be enough. It is the that Muhammad œ ushered in the adulthood believe Muslims it. by live to try and truth the Persian, Turk, or American. Religion is to seek “His personality was him, the Qur’an.” of said A’isha wife his that truth 6 5 4 3 2 1 It is not part of the truth to be Arab, Afghan, Muhammad œ was such a guide to spiritual years. Editor’s note: Webster’s dictionary has three hadiths popular on book his In Isaiah See This last item comes via different narrations. to known become has word the Because Safwat, Nabil F. , these eyewitness accounts, one can savor ^ . (Although the 14t . ahr hn h Aai “ Arabic the than rather to h 20 42:14 h Centuries, th The Art of the Pen: Calligraphy hilye o a eakbe conflu- remarkable a for ✺ occasionally appears volume ^ilya,” 1996 , the 5 ), p. ih its with f the of 18 47 th .